What is man? Lessons in philosophical and theological anthropology. Digitized in 2009 from the analog original, recorded in 2000. 9th lesson: Divinization, inhabitation, filiation. The transforming action of the Holy Spirit in man. Lucas F. Mateo Seco. Emeritus Ordinary Professor of Dogmatic Theology, Faculty of Theology, University of Navarra. Died on February 15, 2014. Content: The subtitle is the central point of Christian anthropology. Divinization = sanctification, justification, salvation, communion with God that begins in baptism. Man, a rational animal, image of God, is called to be a son of God in Christ: divine filiation, the nucleus of life in heaven. It is designated as salvation because Jesus Christ saves us from sin, justification because man goes from being a sinner to a just man, sanctification because man is made holy, and divinization because man is transformed into a divine man. Parable of the branch and the vine: it participates in the same life. Initial Greek theology: Divinization returns man to the capacity to love and to be a son of God. Western theology: Anthropological turn in the time of Saint Augustine by Pelagius (around 415): it is not a question of considering the action of God, but of knowing what part man plays in said salvation. He is followed by Celestius and semi-Pelagianism (Julian of Heclana). Same approach in Luther († 1546): what must man do to achieve his justification. Similar to Bayo († 1567) and Jansenius († 1653). Approach that has prevailed in many theological discussions. St. Augustine: God and man always collaborate in every human act without colliding (first cause and second cause). Pelagius and Celestius seek some autonomy in the salvation of man. Jansenius: God gives man freedom and he acts. Julian of Heclaine: God gives everything but the initium fidei is only human. XVI Council of Carthage, 418: God's grace is necessary for everything. II Arausican Council, 529: it is also necessary for the first desire to believe. Luther reverses Pelagius: man is not capable of anything even with grace. He is satisfied when he sees that God's justice saves us (Rom 3:28); but he adds: by faith alone. The East continued to consider the salvation of man as divinization. The West was concerned with human cooperation, and divinization became secondary, although it was always present: the indwelling of God in man and divine filiation. To affirm the holiness of man is to affirm that he shares in the holiness of God and in the filiation of Jesus. We are divinized by the Holy Spirit. Eastern Theology Irenaeus: The Word became man so that man might become a son of God. Baptism: new birth in Christ. Athanasius: He became man so that we might become God. Basil († 379): only God can divinize us because our divinization is radical. If it is the Holy Spirit who sanctifies us, the Holy Spirit must be God. Gregory of Nazianzus: If the Holy Spirit is of the same order as me, how can he make me God, how can he unite me to divinity? Latin Theology Saint Augustine, Sermons. The action of the Holy Spirit in man deifies him. God called men deified by his grace gods. Augustine expresses very well the vital richness of divinization. Luther: justification would be something external and man cannot collaborate in it. Council of Trent (session VI, January 13, 1547): decree De iustificatione. It does not go into whether Luther said it: he does not condemn people, but spreads the truth. The charity of God renews man from within and makes him a friend of God. Second Vatican Council, Lumen Gentium and Gaudium et Spes: he repeats the same thing when considering the salvation of man. Description of divinization: God sends the Holy Spirit, who christifies us and makes us children of God in the Son. We are not children in addition to the Son. Thus we are made gods. Text by Fernando Ocáriz. Christ, “Firstborn among many brothers” (Saint Paul, Rom 8:29). Text by Saint Josemaría, in the homily Christ present in Christians (Christ is passing by). Bibliography F. Ocáriz. Children of God in Christ. Pamplona, ​​1972. F. Ocáriz. The Holy Trinity and the Mystery of Our Deification. Scripta Theologica 6 (1974), 363-90. F. Ocáriz. Children of God by the Holy Spirit. Scripta Theologica 30 (1998), 479-503. F. Ocáriz. Nature, Grace and Glory. Pamplona, ​​2000, esp. 69-132 and 175-223. L. F. Mateo Seco. Salvation and Divinization. Scripta Theologica 31 (1999), 453-69. L. F. Mateo Seco. God One and Triune. Pamplona, ​​1998, pp. 704-40.